The sub-title to Dr Muriel Porter's book is "The Rise of Fundamentalism in the Anglican Church". Unfortunately the book is one of a series of recent books devoted to the time-honoured tradition of Sydney (Anglican Diocese) bashing.
The 3 chapters of the book that follow the Introduction purport to be broadly historical or political. The next 3 chapters touch on the ordination and consecration of women, on homosexuals and on lay presidency.
In the Introduction which precedes chapter 1, Porter says that her aim "" is not to report on Sydney (Anglican diocese) objectively and even-handedly " " She achieves this aim brilliantly. She also says that the book "cannot help but be polemical". Polemical it certainly is. Unfortunately, it is also highly inaccurate.
Porter has no understanding of Sydney Anglican diocese or its history. The developments that she deplores in the Diocese began over 40 years ago when the Diocese faced dramatic changes in the Australian community and a rapidly diminishing proportion of church membership. Most of the developments began when Sir Marcus Loane was Archbishop. Some were promoted by him. For example, the change of direction from a church being for the benefit to those of Anglo-Saxon origin to a church seeking to reach all of the un-churched " irrespective of racial or ethnic background " came from Sir Marcus. Church membership, since then, has been on the increase. Archbishop Peter Jensen's main contribution to date, in my mind, has been to add a much needed sense of urgency.
The character of Anglican Sydney finds its genesis over 150 years ago under Bishop Frederic Barker. It has not been significantly influenced by either the Tractarian Movement or by 19th century liberal theology; most clergy and laity in the diocese rejected both. There is little or nothing particularly "puritan" of "fundamentalist" in character outside of the traditional Anglicanism which others may have moved away from.
Porter supports the ordination or consecration of women. No new arguments are advanced but Porter seriously states that the real cause of Sydney opposition is not based on the bible or tradition but on "" a deep un-ackowledged fear of women (and sexuality)" ". No evidence is advanced by Porter to support this assertion.
Porter has no problem with men who engage in anal intercourse holding positions of leadership in the Anglican Church.
In the case of lay presidency, Porter's opposition is based on "tradition".
The biblical material relevant to each of these issues and on which opponents rely to oppose these proposals is either ignored or dismissed. T. C. Hammond and D. B. Knox, both at different times the principal of the main theological college of the Diocese (Moore Theological College) are accused of heretical opinions that were, curiously, not noticed by their contemporaries. Kirsten Birkett, a prominent writer on current issues from a non-feminist perspective, also attracts Porter's ire. The movement "Equal but Different" is dismissed as a case of "double-speak".
The book adds little or nothing new to the debate on any of these issues and Porter's inability to consider each issue objectively destroys her credibility.
In the course of the book, Porter expresses several bizarre beliefs. For example, one belief is that the lay presidency issue was used as a smoke-screen to divert the rest of the Anglican Church from the international involvement of Archbishop Goodhew! Another is that the real aim of lay presidency "" is to lay the symbolic axe finally and decisively to the root of traditional Church order." Little does Porter know or understand Sydney evangelical clergy!
Porter objects to the opposition from Sydney delegates to the General Synod of The Anglican Church of Australia to some causes to which she has given her support. She does not seem to understand that one has a duty to oppose a change in church practice, if one believes that the change is not to the advantage of those who may want it and choose to adopt it. The fact that Sydney can choose not to adopt the change is irrelevant. This has always been the basis of the Sydney opposition to some proposals that the General Synod has considered.
Porter laments the fact that the number of evangelical Anglican church members seems to be growing and the number of liberal/ritualist members seems to be diminishing and, in consequence, that the evangelicals may be able to overcome or render ineffective the liberal/ritualist domination of the Australian General Synod. Time will tell. But it does not seem to occurred to Porter that she ought to examine why Anglican evangelical numbers seems to be growing and why the liberal/ritualist number in the Anglican Church membership seems to be diminishing. That may have been helpful.
The book is not recommended.
Neil Cameron is an Anglican layman on Sydney's diocesan Standing Committee.
